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rAmAnusa nURRanthAdhi – 49

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Introduction (given by maNavALa mAmunigaL)

In previous two pAsurams amudhanAr talked about his love towards emperumAnAr due to his thinking about emperumAnAr’s great help, emperumAnAr who had won enemies/hurdles in amudhanAr’s mind, and about inability of that love to be unstable.  In this pAsuram, thinking about the abundance of goodness in this world after the incarnation of emperumAnAr, amudhanAr is joyful.

Introduction (given by piLLailOkam jIyar)

In previous two pAsurams amudhanAr talked about his surging love towards emperumAnAr as he thought about his great help in removing the hurdles to reaching liberation, and how emperumAnAr entered and stayed in his mind; and about how he addressed the one who had doubts whether such love will last long, he explained about the absence of instability of mind; In this pAsuram – after emperumAnAr incarnated, thinking about the growth of vEdham, and the fall of bad philosophies and faults of kali yugam, amudhanAr is joyful.

Anadhu semmai aRa neRi poymmai aRu samayam
pOnadhu ponRi iRandhadhu venkali pUngamalath
thEnadhipAy vayal thennarangan kazhal senni vaiththuth
thAn adhil mannum irAmAnusan iththalaththu udhiththE        49


Word by word meaning (given by maNavALa mAmunigaL)

thEn nadhi –  river that is honey
pU – (from the) beautiful
kamalam – lotus flowers
pAy – flowing as water for
vayal – the fields; having such fields
and with divine gardens, divine compound walls, divine gOpurams, and divine homes, due to such beautiful environment,
then – being great to see,
arangan – in such kOyil (SrIrangam) where periya perumAL is in resting pose, His,
kazhal – divine feet
iraAmAnusan –  emperumAnAr
chenni vaiththu – keeps in his head
thAn adhil mannum – and is together with those divine feet every day,
udhiththu  – after (such emperumAnAr) divined his incarnation
ith thalaththu – in this place,
aRa neRi ­– path of dharma
semmai – being proper due to following vEdham,
Anadhu – which was destroyed earlier and now got revived; (which was not followed earlier and now got followed well);
aRu samayam – other philosophies, six in number,
poymmai – that are contradicting to vEdhas and so were unfitly,
ponRip pOnadhu – were ended;
vem kali – the harsh kali yugam where dharma based on vEdhas would go down (due to reduced following), and other philosophies would come up,
iRandhadhu – such kali crushed, as said in ‘kaliyum kedum [thiruvAimozhi – 5.2.1]’

After he incarnated what a great abundance of good has happened – is the thought here.

When recited as ‘ponmai aRu samayam’ ­– those other six philosophies are troublesome due to not following according to vEdhas.


pUngamalath thEn adhi pAy vayal – surrounded by fields in which honey from beautiful lotus flowers flow into like water for irrigation,


then arangan – kOyil (SrIrangam) which is beautiful to see due to the environment of divine walls, gOpurams, gardens; periya perumAL having such kOyil (SrIrangam) as His place; His –

kazhal chenni vaiththu – divine feet which emperumAnAr kept in his head;   or, like when a kings is to be seated in throne, a crown is kept in his head to show the world that he is the king, emperumAnAr is keeping the crown that is arangan’s divine feet as said in ‘un adik keezh amarndhu pugundhEnE [thiruvAimozhi – 6.10.10]; this indicates to everyone that he got the wealth of owning both the worlds.

thAn adhil mannumlike how He wished to keep his divine feet in emperumAnAr’s divine head (that is why He is lying down and showing his divine feet), emperumAnAr also in the same way with love keeps His divine feet in his head without any separation.

irAmAnusan – (such) emperumAnAr

ith thalaththu udhiththE – as he incarnated in this big world where the six philosophies were spread and kali was ruling such that there was confusion to the dharmas of vEdhAnthams.

Anadhu semmai aRa neRi – the true dharma became well. The path of good dharma specified by vEdhas which was down earlier became well. As said in ‘yadhipurandhara: ukthaya: chiranthana sarasvathi chikura bhandha sairandhrikA: avarOpithavAn aSruthE: apArthAn’ (~ emperumAnAr got from sarasvathi baNdAram and created SrI bhAshyam and won over the other philosophies),

vEdhas that were kept by the lowly ones were straightened up and the dharmas said by the vEdhas became good and well established (prathishtApanam); Isn’t he the vEdha mArgga prathishtApanAchAryar’?

poymmai aRu samayam pOnadhu ponRi – Since they were against the words of vEdhas, those six false philosophies were done with.

When recited as ‘poNmai aRu samayam’, as said in ‘thAmasAnAm mOhanArtham mOha SAsthraNi kAraya’ (~ (bhudhdha SAsthram) for thAmsa people for pushing them into this material world) , those who were untruly to the words of vEdhas and who would bewilder and confuse and bring down, such false philosophies;

iRandhadhu venkali – as said earlier, since it creates darkness (ignorance) such highly cruel kali was decimated; AzhvAr too said ‘kaliyum kedum kaNdu koNmin [thiruvAimozhi – 5.2.1]’.

As said in ‘ASinOthihi SAsthrArthAn AchArAn sthApayathyabhi | svayamAcharathEyasthu sa AchArya udhAhrudha:’ (Should learn SAsthram well; should get it established in the world and make them follow it, and also follow it himself), are attributes of an AchAryan; these identities of an AchAryan are well present in emperumAnAr.

It is said too in ‘puNyAmbhOja vikAsAya pApadhvAntha kshayAyacha | SrImAn Avira bhUthbhUmau rAmAnuja dhivAkara:’ (for the lotus flower that is our knowledge to grow, and for the darkness that is our ignorance to be removed, the sun that is emperumAnAr rose here).

From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:

Anadhu – (became) Implies that it is not hard for emperumAnAr to get vEdhas to be followed well;

iRandhadhu venkali – Since it allowed place for other lowly philosophies and for them to destroy the proper dharma, it is called ‘ven’ kali (cruel). Whereas, in ‘kalau sankeerthya sEvam’ (singing about kESavan in kali yugam), since it gives place for singing His names, it is a naR kali (good), there.

amudhanAr says ‘iRandhadhu’ (died), as if kali is a person having life, because of thinking about the troubles it created.

pUnkamala … mannum irAmAnusan – The fileds in SrIrangam base their life on honey from the flowers there; similarly emperumAnAr living there is basing his life on honey that is the divine feet of periya perumAL.

Says ‘kazhal chenni vaiththu’ , like how a king would place crown on his head whenever he wishes, here too it looks as if thiruvarangan’s divine feet became owned by emperumAnAr, that he could keep them in head whenever he wishes to.

udaiyavar -> yathirAja  (king of ascetics) -> he is the king who wears the divine feet.

iththalaththu thAn adhil mannum –  Like a lotus flower in fire, in this world that gives darkness  he is well set under the divine feet of then arangan.

– – – – –

Translation: raghurAm SrInivAsa dasan

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upadhESa raththina mAlai – 39

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pAsuram 39

piLLAn nanjIyar periyavAchchAn piLLai
theLLAr vadakkuth thiruveedhip piLLai
maNavALa yOgi thiruvAimozhiyaik kAththa
guNavALar enRu nenjE kURu.                                39

pAsuram 39

Word by word meaning

nenjE – Oh mind,
kURu – you shall say, thatn
piLLAnthirukkurugaip pirAn piLLAn, and
nanjIyarnanjIyar, and
periyavAchchAn piLLaiperiyavAchchAn piLLai, and
theL Ar – one who is having clear mind, that is
vadakkuth thiruveedhip piLLAi vadakkuth thiruveedhip piLLai, and
maNavALa yOgivAdhikEsari azhagiya maNavALach chIyar (jIyar)
are the ones
kuNavALar enRu – having great qualities, who/as they
kAththa – protected
thiruvAimozhiyaithiruvAimozhi prabandham
(through their vyAkyAnams).


Now, thiruvAimozhi which is the meaning of dhvayam, was given birth by the ‘mother’ satakOpan (nammAzhvAr), and was spread by the affectionate mother rAmAnujan as said in ‘eenRa mudhal thAy satakOpan, moimbAl vaLarththa idhath thAy rAmAnusan [thiruvAimozhi thaniyan]’, and in the same way he (maNavALa mAmunigaL) too was growing it;

due to their grace, matching their opinions of its meanings, through creation of vyAkyAnams for thiruvAimozhi which is the essence of dhivya prabandhams, those who protected it are piLLAn et al, says maNavALa mAmunigaL, starting this pAsuram with ‘piLLAn’.

pillan_055_4762658378_lempeumAnAr overseeing and blessing piLLAn’s marriage

piLLAn he is: As emperumAnAr was thankful to thirukkOshtiyUr nambi for his great mercy, he gave nambi’s name (kurugEsar / thirukkurugaip pirAn) to his sishya as thirukkurugaip pirAn piLLAn, whom he considered as his son; such is this person who has the greatness of having the name of nambi, and because of that, he was being important than others for him (emperumAnAr), and learned from him (emperumAnAr) all inner meanings of vEdhAntham, and was knowledgeable in all sAsthras, and grew thamizh and samskrutha vEdhanthams as ubhaya vEdhAntha pravarththakar (one who enriches/spreads it).

nanjIyar – he is: loved as ‘nammudaiya jIyar’ (our jIyar) by the divine son of fully knowledgeable kUraththAzhvAn, that is bhattar who knows all the SAsthrams; and (nanjIyar) learned all the meanings in the sannidhi (presence) of bhattar, without any doubt or confusion, and after that explained thiruvAimozhi a hundred times and due to that had the sadhAbhishEkam (honour of completing a hundred).


periyavAchchAn piLLAi – he is – surrendered to the divine feet of nampiLLai who is like the incarnation of AzhvAr, and for avoiding the hurdles for any kainkaryams to his AchAryan he had left all the other goals/achievements along with any trace, and learned and heard all the meanings clearly in his AchAryan’s sannidhi, and being liked very much by his AchAryan.

periyavachchan_pillaiperiyavAchchAn piLLai

theLLAr vadakkuth thiruveedhip piLLai – Having such great clarity in spreading the meanings of thiruvAimozhi, and due that, earning the phrase of ‘sakrushNa dhvayau [thiruvAimozhi bhagavath vishaya thaniyan]’ (nampiLLai having vadakkuth thiruveedhip piLLai and periyavAchchAn piLLai), and being talked together with periyavAchchAn piLLai for doing personal kainkaryams to nampiLLai, excelling as per precept, and being abhimAna nishtAgragaNyar (one of the leading in loving (the AchAryan)).

vadakkuthiruveedhipillaivadakkuth thiruveedhip piLLAi

maNavALa yOgi – he is – To be said as ‘abhayapradharAja puthrar’, he fully reached the divine feet of periyavAchchAn piLLai ‘s divine son nayanArAchchAn piLLai, and learned the full and inner meanings of sampradhAyam, rahasyams, and dhivya prabandhams from his teachings, and also learned all the SAsthrams as part of these, and being able to win over other philosophies, and having the talent of speech as can be said as ‘vAdhi kEsari’. That is, vAdhikEsari azhagiya maNavALa jIyar.

vadhi-kesari-azhagiya-manavala-jiyarvAdhikEsari azhagiya maNavALA jIyar

Such people as mentioned above –

thiruvAimozhiyaik kAththa – that is, having the great quality of protecting well by doing their individual vyAkyAnams for thiruvAimozhi which is the best in pramANams (references/base) – protecting it from those having less knowledge.

They authored the vyAkyAnams starting from ArAyirappadi (vyAkyAnam having the length of 6,000 groups of words), and ending in panneerAyirappadi (12,000 groups of words), and this is explained by him (maNavALa mAmunigaL) himself clearly in later pAsurams.

kAththa gunavALar enRu nenjE kURu – Oh the mind which is prostrating the qualities of such people who are having the quality of protecting it through the greatness of their vyAkyAnams.

As an outlet of your happiness for their vyAkyAnams, always say about their qualities like said in ‘thadhvAchAvadhathi [thaiththiriyam AraNyakam 1.23] (he is saying that by his mouth). Other parts of us are the pathway for the mind. According to that, he is saying ‘kURu’ (say it).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 38

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pAsuram 38

emperumAnAr tharisanam enRE idharku
namperumAL pErittu nAtti vaiththAr – ampuviyOr
indhath tharisanaththai emperumAnAr vaLarththa
andhach cheyal aRigaikkA.                                                                     38


Word by word meaning

ampuviyOr – For the residents of earth
aRigaikkA – to know (about),
andhach cheyal – that deed/achievement of
emperumAnArSrI bhAshyakArar
vaLarththa – enriching/growing
indhath tharisanaththai – this SrIvaishNava sampradhAyam,
namperumALemperumAn of thiruvarangam
nAtti vaiththAr – established firmly
pEr ittu – (with) the divine name
idhaRku – for this SrIvaishNava sampradhAyam
emperumAnAr tharisanam enRE – as emperumAnAr dharisanam.


He (maNavALa mAmunigaL) is divining about emperumAnAr’s nurturing of the prapaththi mArgam (way of prapaththi), and divining SrI bAshyam and other granthams to protect that way, and nurturing this sampradhAyam based on that, and for every one to know this namperumAL naming this sampradhAyam based on emperumAnAr’s name, and establishing that firmly – by starting this pAsuram with ‘emperumAnAr tharisanam’.

While SrIman nAthamunigaL and yAmuna munigaL (ALavandhAr) are enriching the dharSanam, namperumAL pointed out its name as ‘emperumAnAr dharSanam’ based on emperumAnAr’s goal as only helping the others.

namperumal-nachiar_serthi2namperumAL in sErththi (together with thAyAr, a special once-in-a-year treat)

It is similar to what is said in ‘maryAdhAnAmcha lOkasya karththA kArayithA cha sa: [SrI rAmAyaNam sundhara kANdam 35.11]’ (~SrI rAma is the doer of the laws of justice, and is one who makes them follow it).

That is, the noble meanings he got from thirukkOttiyUr nambi after walking several times, he donated that in a big way even at the expense of himself, and returned (to SrIrangam); then namperumAL who thought ‘namakkAvArai nAmE thEdik koLvOm (~~we shall find the one who would be suitable for us), and so namperumAL gave very special name for this based on emperumAnAr, and said, from today ‘identify this path as emperumAnAr dharSanam’ (‘emperumAnAr dharSanam ennungOL’), and so divined his establishing of this, in this way in the world.

Or, instead of ‘nAtti vaiththAr’, when it is recited taught as ‘nAttuviththAr’ (made someone establish this), then, when emperumAnAr broke the command, crossed the boundary and taught prapaththi to others, seeing that greatness, thirukkOttiyUr nambi too in the same way gave him the divine name as ‘emperumAnAr’, and said, ‘from today say this as emperumAnAr dharSanam [guruparamparA prabhavam – page 195]’, and was nurturing it, so namperumAL who divined to (thirukkOttiyUr) nambi to let this name be known, He Himself divined this through nambi.

He (emperumAnAr) removed the loneliness of emperumAn that is said in ‘ALumALAr [thiruvAimozhi 8.3.3]’ (he is not having any one (and he himself is holding his conch and discus, nobody is involved in his divine feet, and so on)), and for removing the loneliness of the samsAris, by doing such teaching.

If asked what is the reason for namperumAL to establish this about dharSanam, he (maNavALa mAmunigaL) says,

‘ampuviyOr indhath tharisanaththai emperumAnAr vaLarththa andhach cheyal aRigaikkA’.

Due to inclusion of the name emperumAnAr in it, the dharisanam which emperumAnAr nurtured, the dharisanam which is of esteemed vaidhIkam, and is without any blemishes, which he grew through his teachings (upadhESam) – (namperumAL established this name for the dharisanam) for the people of the beautiful world to know this deed of emperumAnAr.

andhach cheyalai aRigiakkA(ga) – That is, for the people of the world to know such deed, and reach the true goal. That is, for the people of the world to know and reach true goal, he performed these deeds as a help for the worldnamperumAL wanted the people to know this so he named it as emperumAnAr dharisanam.

By this, his growing of the the dharsanam is through the prapaththi sAsthram is the fact that is well established.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 33

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pAsuram 33

seerArum villipuththUr selvath thirukkOLUr
ErAr perumbUthUr ennum ivai – pAril
madhiyArum ANdAL madhurakavi AzhvAr
ethirAsar thOnRiya Ur ingu                                         33


Word by word meaning

Arum – having (porundhiya)
seer – greatness, (that is)
villipuththUrSrIvillipuththUr and
selvam – having wealth (that is)
thirukkOLUr – thirukkOLUr and
Ar – full of
Er – beauty (that is)
ennum ivai – such dhivyadhEsams
Ur – (are the) places
pAril – in the earth (where)
Arum – (one(s)) having divine/special
madhi – knowledge
ANdALsUdik koduththa nAchiyAr
madhurakavi AzhvArmadhurakavi Azhvar and
thOnRiya – divined their incarnation


Now, he (maNavALa mAmunigaL) is divining here with ‘seerArum villipuththUr’, the places of incarnation of those who were divined about in an earlier pAsuram that started with ‘AzhvAr thirumagaLAr ANdAL … [upadhESa raththina mAlai – 21].

Since they incarnated as said in that pAsuram as ‘vAzhvAga vandhu udhiththa [upadhESa raththina mAlai – 21], the places of their incarnation is also having full of greatness and wealth everywhere.

seerArum villipuththUr – SrIvillipuththUr having thriving wealth. That is like the combination of pon (gold), maNi (gems) and muththu (pearls) put together, having golden feet of emperumAn villipuththUr uRaivAn [nAchchiyAr thirumozhi – 5.5]’ (emperumAn divining his presence in SrIvillipuththUr), and nAchchiyAr who is the sthree dhanam (wealth) as can be said as ‘maNivalli’, and, incarnating in the place where pearls are formed and as said in ‘ikkarai ERi iLaiththu irundhEn [periyAzhvAr thirumozhi 5.3.7]’ (came out of the samsAram to the other shore due to your grace), like a (seeker) muktha who has reached the shore, that is periyAzhvAr – having such combination it is having unlimited ever present wealth.

Srivilliputhoor-Aandaal-Temple-wikipediaSrIvillipuththUr temple

Or, it can be said as referring to nAchchiyAr that is ‘kOvalar tham pon kodi [thiruppAvai – 11]’ (sister of gOpalars (cowherd boys) and looking like a slim (and beautiful) creeper of gold), and sarvEsvaran that is ‘maNiyai vAnavar kaNNanai [thiruvAimozhi 1.10.11]’ (One who has a form like a (radiant) precious gem, being the controller of those in paramapadham).

Or, it can be said as talking about AzhvAr and thirumagaLAr who have assumed the birth of cowherds and spending time immersed in the qualities (of emperumAn) as said in ‘seer malgum AyppAdi [thiruppAvai – 1]’ (wealthy place of thiru AyppAdi), they are being complete in krishNan’s qualities as said in ‘mali pugazh vaN kurugUr [thiruvAimozhi 4.2.11]’ (having much greatness, head of thirukkurugUr (nammAzhvAr)).

selvath thirukkOLUr – As said in ‘selvam malgi avan kidantha thirukkOLUr [thiruvAimozhi 6.7.7]’ (having much wealth, thirukkOLUr, where he is in lying position), it is having vaiththamAnidhi (huge wealth being preserved for emergency / also the name of emperumAn there).

ErAr perubUthUr – That is, since ‘ErAr ethirAsar [upadhESa raththina mAlai – 37]’ (full of beauty, emperumAnAr) incarnated there, the place is also being ‘ErAr’ (full of beauty), that is SrIperumbUthur.

Or, as said in ‘senkayal vAvigaL sUzh vayal nALum siRandha perumbUthUr [Arththi prabandham – 32]’ (~ ever great SrIperumbUthUr that is full of fields, waters, fish, etc.), it is talking about the fertile place.

ennum ivai – in this way these places that are talked about as popular.

pAril madhi Arum ANdAL madhurakavi AzhvAr ethirAsar thOnRiya Ur ingu – that is – being full of bhagavath gyAnam (knowledge about emperumAn, etc), and which extends up to His devotees – having such quality is ANdAL – she incarnated in ‘seerArum SrIvillipuththUr’ (mentioned above).


Like ‘Ayar kulaththinil thOnRum (m)ANi viLakku [thiruppAvai – 5] ((krishNan) beautiful lamp/gem who arrived in the clan of cowherds)’, here in the clan of ‘vEyar’ this ‘lamp’ incarnated.

Having knowledge equivalent to the aforementioned, who does not know any thing other than nammAzhvar as said in ‘thEvu maRRaRiyEn [kaNNinuN chiruth thAmbu – 2]’, (that is, madhurakavi AzhvAr),

perumal_koil_rappaththu_uthsavam_2015_nammazhvar_madhurakavi_azhvar_nathamunigal_DSC_0691madhurakavi AzhvAr with his lord nammAzhvAr – (dhEvap) perumAL kOyil (kAncheepuram)

and, emperumAnAr the head of yathis, the places in which they appeared, that is, ‘selvath thirukkOLUr ErAr perumbUthUr’ (mentioned previously).

ingu – (here) – Gives the meaning that those who are ‘there’ (in SrIvaikuNtam) descended here and appeared.

It is said ‘yadhAvathArAnmathurA murArE rAmasya sAkEtha purI cha yadhvath | thadhA yathIndhrasya sadhAmupAsyA mahA bhUtha purI bhabhUva [prapannAmrutham 2.28]’ (Like mathuRa due to incarnation of murAri the krishNan, and like ayOdhya due to incarnation of rAman, SrIperumbUthUr due to the incarnation of yathirAja, became virtuous/sacred).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 29

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pAsuram 29

enthai ethirAsar ivvulagil enthamakkA
vandhu udhiththa nAL ennum vAsiyinAl – indhath
thiruvAdhirai thannin seermai thanai nenjE
oruvAmal eppozhudum Or                                                                            29

pAsuram 29

Word by word meaning

enthai – Our swAmi
ethirAsar – rAmAnujar
vandhu udhiththa – descended and divined his incarnation
nAL ennum – in this divine star day
ivvulagil – in this world
em thamakkA – for us,
vAsiyinAl – due to such excellence (of this day)
nenjE – oh mind!
Or – know about it
eppozhudum – at all times
oruvAmal – without fail
seermai thannai – (about the) greatness of
intha – this
thiruvAdhirai thannin – thiruvAdhirai star day. (ArdhrA)


By the previous two pAsurams he (maNavALa mAmunigaL) had divined his advise to all sentient about the greatness of this star day (of emperumAnAr); in this pAsuram, more than them unexpectedly his mind had reformed, (munthuRRa nenju [thaniyan for periya thiruvanthAdhi divined by emperumAnAr]), so toward such mind he is divining his advise to always think about this star day in its heart, starting this with ‘enthai ethirAsar’.

enthai ethirAsaremperumAnAr the head of yathis, who is the reason for our true being and growth;

ivvulagil – birth in this world that even samsAris (those who are attached to material world) hate and wish to leave from.

enthamakkA vandhu udhiththa – due to the relationship as ‘enthai’, he came and incarnated in this world for us.

enthamakkA – there is no other reason for him to incarnate in this ‘kodu ulagam [thiruvAimozhi 4.9.7] (dire world). He came only to save us, as said in ‘mAyum en Aviyai vandhu eduththAn [rAmAnusa nURRanthAdhi – 42]’ (through causeless mercy he pulled my AthmA out of here where it was losing to material desires). As said in ‘irAmAnusan ippadiyil piRandhadhu maRRillai kAraNam pArththidilE [rAmAnusa nURRanthAdhi – 51]’ (there is no other reason for emperumAnAr to incarnate here (other than to save me out of here)), is how it is for him.

{ emperumAnAr also incarnated to rescue chelvap piLLai (emperumAn’s vigraham) from the north and re-establish him at mElkotE (thirunArAyaNapuram) }

pAsuram starting with ‘kUbaththil vIzhum kuzhaviyudan kuthiththu’ and ending with ‘ethirAsAr thAn piRakkum ennai uyppadhA [Arththip prabandham – 9] (~ With the child that fell into a well, its mother too would jump in to save it from that danger. In the same way, even if I am born here due to karmas, my yathirAja would be born here to save me out of it) , and ‘enthai ethirAsarar emmai eduththu aLikka vandha’ (~ ethirAsar has come here to save us out of this material world). This is how maNavALa mAmunigaL had said about this.

enthamakkA vandhu udhiththa nAL ennum vAsiyinAl – For our ever dark dangerous hell that is samsAram, he incarnated to show the light, so it is of such greatness. This is as said in ‘viNNin thalaininRum veedaLippAn [rAmAnusa nURRanthAdhi – 95]’ (from SrIvaikuNtam, for bestowing mOksham (liberation from material world)), ‘maNNin thalaththu udhiththu [rAmAnusa nURRanthAdhi – 95]’ (he incarnated in to this world).

indhath thiruvAdhirai thannin seermai thannai – Being the reason for incarnation of ananthAzhAn (?), and having the greatness as said in ‘Sankara bhAskara [Arththi prabandham – 32]’ (how emperumAnAr defeated other philosophies, etc), this is having the greatness and eminence that is talked about in this and other places.

emperumAnAr_mElkoteemperumAnAr – mElkOtE (thirunArAyaNapuram)

nenjE oruvAmal eppozhudum Or – Oh mind which is the instrument for reflecting upon this great day that incarnated for thinking about itself. In this way, be thinking about it at all times without any break;

indhath thiruvAdhirai – (‘this’ thiruvAdhirai) – The way his (maNavALa mAmunigaL‘s) involvement in this is.

By this, as said in ‘AchAryam samsmarEth sadhA’ (should always think about AchAryan), the day of incarnation too is of interest for him (maNavALa mAmunigaL) to be thinking about at all times. The reason for that is his (maNavALa mAmunigaL’s) remembrance of his (emperumAnAr’s) help (of getting us out of samsAram) (upakAra smruthi), isn’t it?

– – – – – – –

English Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 28

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pAsuram 28

AzhvArgaL thANgaL avathariththa nALgaLilum
vAzhvAna nAL namakku maNNulageer – Ezh pArum
uyya ethirAsar udhiththaruLum chiththiraiyil
seyya thiruvAdhirai                                                                                         28

pAsuram 28

Word by word meaning

nALgaLilum – Compared to the divine star days
AzhvArgaL thAngaL – in which all the AzhvArs
avathariththa – graced their incarnation,
maNNulageer – Oh those in this earth!
namakku – for us,
vAzhvAna – that can give us true life
nAL – is the divine star day
ethirAsar – (in which) emperumAnAr
udhiththu aruLum – graces by incarnating
chiththiraiyil – in the month of chiththirai (chaithra),
seyya – in the beautiful
thiruvAdhirai – star day of thiruvAdhirai (ArdhrA),
Ezh pArum – for those in all the seven worlds
uyya – to attain true goal.


For all the people in the world to attain true goal, emperumAnAr graced his incarnation; such divine star day is a huge wealth compared to the divine star days and months of all AzhvArs, says maNavALa mAmunigaL, for all kinds of people to know.

AzhvArgaL thAngaL avathariththa nALgaLilum – Having the quality of being given unblemished knowledge (mayarvaRa mathi nalam [thiruvAimozhi 1.1.1]) by sarvEsvaran, due to which through their dhivya prabandhams they were able to correct the village, country, and the world; that is, they had incarnated to help the world.

Compared to such divine days of their incarnations,

vAzhvAna nAL namakku maN ulageer – (better day for us, Oh the people of this earth) – that is, as said in ‘mangaiyarALi parAnkusa munnavar vAzhvu muLaiththidu nAL [Arththi prabandham – 32]’, the day of incarnation of emperumAnAr helps enrich those of AzhvArs, so it would be a more important day for us for us to attain true nature and proper being;


vAzhvAna nAL namakku maN ulageer Unlike you (the people of the earth) who are after material wealth etc., and who would be away from this (star day?), we who consider them as immaterial (like giving no importance like how one would ignore some grass), and have surrendered to emperumAnAr’s divine feet (rAmAnuja padhAmboja samASrayaNa SAlina:), and saying ‘thanthai nal thAy thAram thanayar perum selvam en thanakku neeyE ethirAsA [Arththi prabandham – 3]’ (Father, good mother, wife, brothers, huge wealth is all you for me ethirAsA), we consider him as all the wealth, so the divine star day of his incarnation also is a big wealth for us.

That is, instead of it (the day) being the reason for our true living, it in itself is our true living.

maN ulageer – As said in ‘AvirabhUdhbhUmau [varavaramuni mukthakam – 6]’ (appeared on the earth), and the same is said in ‘maNNin thalaththu udhiththu [rAmAnusa nURRanthAdhi – 95]’, Oh the people of this earth who have born in the world where such emperumAnAr incarnated – you are having such a fortune! You also be considering this always as your true life.

Now, he (maNavALa mAmunigaL) is divining what this day is, as ‘Ezh pArum uyya ethirAsar udhiththu aruLum chiththiraiyil seyya thiruvAdhirai’.

That is, as said in ‘uNmai nal gyAnam uraiththa [rAmAnusa nURRanthAdhi – 73]’ (emperumAnAr who preaches the true knowledge), due to his advice/preaching and giving knowledge, those in all the worlds became true being, and reached the true goal – such emperumAnAr who is the head of yathis, divined his incarnation in chiththirai month and beautiful thiruvAdhirai. So –

vAzhvAna nAL namakku maNNulageer Ezh pArum uyya – here ‘pAr’ being earth, and ‘Ezh pAr’ being earth that is the head of seven dhvIpams (islands). By this, it thinks about all the worlds. Like said in ‘anaiththulagum vAzhap piRantha [Arththip prabandham – 41] (~born for all the worlds to live the true one).

People of all the worlds getting the true life due to his incarnation is: as said in ‘thadhuparyapi bAdharAyaNas sambhavAth [SrI bashyam 1.3-25]’ (after this it becomes/happens like this, says bAdharAyaNa), which implies that worship of brahmam happens in the other worlds as well, and any doubts in sAsthras which mandates such things are cleared very well by emperumAnAr through SrI bAshyam, as said in ‘thaththuva nUl kUzh aRRadhu [rAmAnusa nURRanthAdhi – 65](SAsthras that convey the truth in existence became clear of doubts and were able to convey the correct meanings), and so they learned without any doubts and got the true life.

Even though this is for matters related to those in the earth, it also helps those in the divine worlds.

When he (emperumAnAr) had divined his visit to SAradha peetam, sarasvathi had asked him about her doubts and got them clarified, and as said in ‘sankai keduththu ANda thavarAsA [periya thirumozhi thaniyan (related to emperumAnAr)]’ (~ clarified the doubts and ruled us), she celebrated him, showed the grantham ‘bhOdhAyana vruththi’, and later when SrI bAshayam grantham was graced to her she had kept SrI bAshayam on her head, is all well known isn’t it?

If all learned sarasvathi who is the wife of brahmA who is the head of all the dhEvas and who lives in sathya lOkam, would do something like this, then it goes without saying that those in all the worlds also would also celebrate this.

Or, as said in ‘sa bhrAthuch charaNau gAd(h)am nipIdya raghunandhana: | sIthA muvAchAthiyasA rAghavancha mahAvratham [SrI rAmAyaNam ayOdhyA kANdam 31.2]’ (famed and key of clan of raghu, that is iLaiyaperumAL (lakshmANan), fell fully at his elder brother’s feet, holding them by both hands, in the presence of sIthA pirAtti, pleaded as follows to SrI rAma who is staunch in accepting refuge and saving them), and so the head of nithya sUris that is iLaiyaperumAL (lakshmaNan) had started as a request for doing kainkaryam (service)

– such ways was followed as it is by his reincarnation that is emperumAnAr, as he said ‘SrIman! nArAyaNa! thava charNAravendhayugaLam saraNamaham prapadhyE [gadhya thrayam – srIranga gadhyam]’ (Oh periyA pirAtti accompanied nArAyaNa! I am strongly accepting your divine lotus feet as the means), and followed his (lakshmaNa’s) ways; and not stopping there, he divined it through SrI gadhyam that is gadhya thrayam, for others to follow such ways. Isn’t this the proper way for helping all the worlds to reach true goal?

Ezh pArum uyya ethirAsar udhiththaruLum – By the appearance of mere sun of this world, outer darkness of physical world goes away. rAmAnujar is one who possesses the light that is knowledge – due to such sun’s appearance all the worlds’ darkness (ignorance) is destroyed, as said in ‘ulagiruL neenga [rAmAnusa nURRanthAdhi – 9], and ‘sarvalOka thamOhanthA’ (removed darkness of all the worlds).

emperumAnAr_thondanUr_0001emperumAnAr and his disciples

It is said ‘arka: svakara samparkAth dhivA hanthi bhahisthama: | santhasthu dharsanA dhEva bhahiranthardhivAnisam’ (~sun, by its rays, removes outer darkness during the day. Saints, by just the sight remove inner darkness as well), and ‘nikhilakumathimAyA sarvareebAlasUrya: [yathirAja sapthathi]’ (after night which gives all wrongs to mind, young sun that appears when it dawns).

In [rAmAnusa nURRanthAdhi– 49] starting from ‘Anadhu semmai’ which ends with ‘irAmAnusan ith thalaththu udhiththE’, the great happenings due to emperumAnAr’s appearance can be seen in its meanings.

ethirAsar udhiththu aruLum chiththiraiyil seyya thiruvAdhirai – Like the sun entering the ArdhrA (thiruvAdhirai) star, emperumAnAr too appeared in ArdhrA (thiruvAdhirai). It is the time when crops are set; here too the crop that is AthmA got the brightness set for their true knowledge. Like said in ‘AdhithyAjjAyathE vrushti: [brahma purANam 29.4]’ (Sun instigates rain), here too there is rain of krupai (by this sun).

{vyAkyAnam for this pAsuram is longer than for earlier ones. Perhaps the vyAkyAtha (commentator) piLLailOkam jIyar too has rained more special meanings to this pAsuram for us}

chiththiraiyil seyya thiruvAdhirai – In the month of chiththirai when flowers blossom is the time when he incarnated in the beautiful thiruvAdhirai star. The beauty for it is based on the incarnation of emperumAnAr who is ‘azhagArum ethirAsar [Arththi prabandham – 31].

‘seyyA’ thiruvAdhirai – Based on the incarnation of SrImAn (emperumAnAr) who is of reddish hue, this thiruvAdhirai is also reddish. Like said in ‘subhaga: SrImAn’, his nature is also like reddish sun.

thirukkachchi nambi also divined ‘sivandhu valiya nediyarAy [guruparamparai](reddish, strong and tall (description of emperumAnAr)).

– – – –

English Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 27

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pAsuram 27

inRu ulageer chiththiraiyil Eyndha thiruvAdhirai nAL
enRaiyinum inRu idhanukku ERRam en thAn – enRavarkkuch
chARRuginREn kENmin ethirAsar tham piRappAl
nARRisaiyum koNdAdum nAL.                                                                       27


Word by word meaning

ulagIr – Oh the people in this world!
inRu – today is
Eyntha – a day aptly set
chiththiraiyil – in the month of chiththirai (chaithra)
thiruvAdhirai nAL – and of star day thiruvAdhirai (ArdhrA).
enRavarkku – For those who asked
en thAn – what could be
ERRam – the greatness
inRu ithanukku – of today’s day
enRaiyinum – compared to any other day,
saRRuginREn – I am saying
kEL(N)min – (so) listen;
that is,
nAL – it is the day
nAl thisaiyum – that those in all four directions
koNdAdum – celebrate
ethirAsar thamemperumAnAr’s
piRappAl – divine incarnation.


Now starting with this pAsuram, he (maNavALA mAmunigaL) divines in three pAsurams about he who is having the greatness distinct from AzhvArs, who is their servant, and who is the head of the others, that is emperumAnAr; in this pAsuram, he is mercifully conveying in the form of question and answer about the greatness of emperumAnAr’s divine incarnation day of chiththirai (chaithra) month’s thiruvAdhirai (ArdhrA) star day.

inRu ulageer chiththiraiyil Eyntha thiruvAdhirai nALmaNavALa mAmunigaL too, like emperumAnAr, for everyone in the world to reach the true goal, is addressing them as ‘inRu ulageer’. {recall emperumAnAr’s great thirukkOshtiyUr incident}.

Like said in ‘chaithra: SrimAn ayam mAsa: [SrI rAmAyaNam – ayOdhyA kANdam – 3.4]’ (this chiththirai month is accepted/nurtured by everyone).

inRusaying this shows that its greatness is of importance to him (maNavALa mAmunigaL).

chiththiraiyil Eyntha thiruvAdhirai nAL – The thiruvAdhirai star day in chiththirai month is the time that when emperumAnAr incarnated, it could pour flowers and to indicate good times ahead.

Eyntha thiruvAdhirai – thiruvAdhirai that goes well with our svarUpam (true nature). It is such a great month and star day, and it is available for us! perumAL who is SrImAn that is rAman incarnated in this SrImAn month (month having such wealth), and perumAL’s star day is close to emperumAnAr’s star day. He (emperumAnAr) too is referred to as ‘seemAn iLaiyAzhvAr [emperumAnAr nAL pAttu – verse which glorifies the day of his birth]’. SrI rAma and rAmanuja got the divine star days that are before and after, as thiruvAdhirai and punarpUsam.

In these ways this star day is being wonderful compared to other days, is the answer to those who asked what is great about this day. Based on that, he (maNavALa mAmunigaL) is saying ‘sARRuginRen’ (I shall tell you).

sARRuginREn – Whether you would appreciate it or not, I will do my duty. For sarvEsvaran’s victory SrI jAmbavAn, mAhArAjar (sugreevan) were sounding the drums; in the same way I (maNavALa mAmunigaL) am sounding the drum and letting it be known in all the worlds about the divine star day of emperumAnAr who is ‘vAmanan seelan [rAmAnusa nURRanthAdhi – 40]’ (having greatness equal to emperumAn who took vAmana avathAram {who spanned all the worlds}).

kENmin – Listen to this devotee’s words without fail. No need to come closer, fall at the divine feet, and listen in privacy; just listen with your ears open from wherever you are, that is all.

When asked – If so, can you not convey the secret of the incarnation? He (maNavALa mAmunigaL) says ethirAsar tham piRappAl. Since it is the incarnation of the head of yathis (mendicants), it would be celebrated by the learned in all four directions.

pUrvAchAryas divined the use of general term ‘thiru nakshathram’ to imply the star day of emperumAnAr.

ethirAsar tham piRappu – This incarnation of yathi kula nAthan (head of yathis, that is, emperumAnAr) is having more greatness even than yadhu kula nAthan (head of cowherds) that is krishNan’s incarnation. For that incarnation the use was to sit on the chariot and explain everything to one person that is arjuna to make him get clarity. The use of this incarnation is for getting those in the whole world to get to the true destiny by him saying a few words.

emperumanar_with_sishyasemperumAnAr with Sishyas

Now he (maNavALa mAmunigaL) is showing to all directions about those who have understood the greatness of and cherish this incarnation day.

nAl thisaiyum koNdAdum nAL – As he is having the greatness as said in ‘thisai anaiththum ERum kuNanai [rAmAnusa nURRanthAdhi – 46]’ (having divine qualities that have spread in all directions), and ‘thikku uRRa keerththi rAmAnusanai [rAmAnusa nURRanthAdhi – 26]’ (emperumAnAr having complete fame in all directions), emperumAnAr‘s divine star day would also be protected from all sides.

{It is to be noticed that in rAmAnusa nURRanthAdhi it is said that emperumAnAr’s greatness is known by people in all directions, and maNavALa mAmunigaL has used a matching phrase of ‘nAl thisaiyum koNdAdum‘ here, and the vyAkyAtha (commentator) piLLai lOkam jIyar of this pAsuram has unearthed this connection for us }

Those in these directions are all having the connection with emperumAnAr. So there is no place where there is no connection with emperumAnAr. So understand that this is celebrated by everyone, and you also nurture this, is the theme (of this pAsuram).

– – – –

English Translation: raghurAm SrInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

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srIvaishNava education/kids portal – http://pillai.koyil.org